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1. Overview of the Thought Content of Xunzi's “Wang Ba Mis- Cellaneous Zeyu WANG Northwest Normal University Abstract: Wang Dao and hegemony are important contents in Confucian political philosophy theory. Xunzi has transformed it from a pure historical state to a highly theoretical political philosophy. This not only made Confucius and Mencius’s con- ception of “kingdom” from philosophical ideals to political practice, but also pro- vided a relatively complete political theory system for the emerging landlord class at that time, which made Wangba’s thought more suitable for the current situation and more of the times. This article will start from the "Wang Ba miscellaneous” ideology of Xunzi, explore its practical achievements in the Han Dynasty politics, and further reveal the theoretical ability of Xunzi’s ruling thought in the face of the new situation, to partially compensate for the previous research. Key words: Scorpion; Kingdom; Overbearing; Politics; Thought 1. Overview of the Thought Content of Xunzi’s “Wang Ba Mis- cellaneous Use” “Wang Dao” and “hegemony” as a pair of political concepts have been debat- ed by the scholars of the dynasties since their appearance. The concept of “Wang Dao” expresses the recollection of the politics of the Holy King of Xia, Shang and Zhou Dynasties during the Warring States Period. It is obviously with an idealized color. Its basic connotation is to use the moral spirit to influence the world, thus bringing the hearts of the people to the heart. “Overbearing” refers to the achieve- ments established during the Spring and Autumn Period “Five Pa”. Its basic con- notation is to dominate the princes with military strength. In general, Confucianism advocates the king, and Confucius and Mencius are the same. The scorpion is no exception, but in the specific historical environment of the Spring and Autumn and Warring States, the ideal of “Wang Dao” is farther and farther away from reality, and the hegemony that follows it becomes another scorpion in the era of the un- bearable era of king politics. Therefore, in the book “Xunzi”, hegemony is always proposed as a political option second to the king. The author will briefly discuss the kingdom thought and hegemonic thought of Xunzi. 62 Research on the Influence of Xunzi ’s “Wang Ba Miscellaneous” Thought on Han Dynasty’s Politics First of all, let’s talk about the king’s thoughts. As the supreme ideal of Xunzi’s po- litical theory, Wang Dao’s most fundamental requirement is that the ruler itself must have the highest morality. This is what the blind man said: “The Holy King.” In this way, the ruler can rely on his own morality, benevolence, and prestige to command the world, so that the world can be reconciled without any armor. Xunzi’s assertion that “the king has the power to win without war” is essentially the same as Mencius’s “invincible benevolence”. This is more evident in the characteristics of Wang Daoguan. He said: “The country is calling for righteousness, and it is harm- less. It is unjust, killing one without sin, and getting the world, the benevolent is not.” Supporting the heart of the country, and if it is the solid, and the person who is the one who is the one who is the righteous person, the reason is that the person who is clothed in the national criminal law is also the law of righteousness; the Lord’s place is extremely handsome and the first hometown If you are, then you will be motivated by the righteousness. If you go up to the righteousness, you will be determined by the law, and you will decide the country, the country will be fixed, and the world will be fixed. Zhongni has no place to set a cone, sincere and sincere, and the body is righteous. The words, the day of the economy, do not hide the world, the name belongs to the later generations. Today is also the princes of the world, the sincerity and ambition, the law of justice and the law, the case of the government the killing of the nobles makes the attacking end of the same. If so, then the reputation of the husband is also between the heavens and the earth. It’s not as good as the sun and the moon! It’s awkward: the country’s Qiyi, one day and white, Tang Wu It is also. Tang Yizhen, Wu Wang Yizhen, are also the land of the hundred miles, the world is one, the princes are the ministers, the genus of Tongda, do not obey, no it is so blasphemy, Yiji. “In the eyes of Zi, Wang country should put” call of propriety and harmless “As a general principle governing the country, the monarch so that” justice is not a line, killing a innocent. “In the use of people, we must reuse the righteous. Etiquette is required when enacting laws. If Ming Junren can do the right to govern the country, then the country is naturally pros- perous and strong. Therefore, the scorpion uses soup and Wu to explain that “|Yi Li and Wang” is the highest ideal to end the troubled times. With the courtesy of the world, you will be able to “win without a battle, not break through the attack, not to work and the world.” Let me talk about the overbearing thoughts of Xunzi. Xunzi inherited Confu- cius and Mencius’s moral expectations for the kingdom, and regarded “righteous- ness and kingship” as the basis for unifying the world. In Xunzi’s view, hegemony is a transitional state between the king and the strong. In the chaotic world, when the king is difficult to continue, hegemony naturally becomes the best choice. Alt- hough it is not based on benevolence and righteousness, it does things in a benevo- lent manner, so that “the punishment has been promised to the world, and the min- isters know that they can do it.” It is much better to be the best in the name of the righteousness than to know the power of force. Although hegemony does not have the highest righteousness and righteousness, it can be “trusted” on the basis of 63 Journal of International Education and Development Vol.3 No.2 2019 strong strength. This hegemony is desirable in the eyes of the blind. The scorpion is not the same as Mencius’s rejection of hegemony. He believes that if a monarch can’t realize the “king”, it can be better to achieve “hegemony” than to let the country perish. Therefore, Xunzi has a positive attitude towards “king” and “hegem- ony.” What is more noteworthy is that Xunzi recognized the dialectical relationship be- tween “king” and “hegemony”. In the concept of Xunzi, although the value of “king” is higher than “hegemony”, the two are not completely opposite. Although “hegemony” is not the highest ideal, some measures and achievements of “hegemony” are the necessary conditions for the “king”. Xunzi said: “Longli respects the sage and the king, and the law loves the people and hegemonizes;” “Yi Li and Wang, believes in the hegemony.” “Wang Dao” needs “Liang Li Zun Xian” on “respecting the law and loving the people”. On the basis of “trust”, it is even more necessary to establish “righteousness”. At the same time, although “Wang Dao” relies on benevolence and righteousness to serve peo- ple, it cannot be backed up by the military “wei” of “the world is not enemies.” Both “Benevolence”, “Yi”, and “Wei” can “see the king and the king, want to hegemony, want to be strong and strong”; “can be king, can be hegemony”. It can be seen that “kingdom” and “hegemony” are not completely repelling opposition, but can complement each other. Only “wangba miscellaneous use” can truly realize the unity and prosperity of the coun- try. 2. The Ways and Methods for Xunzi to Realize the Idea of “Wang Ba Miscellaneous Use” Taking the “king” ideal as a spiritual guide, “hegemony” is a realistic means of leading to kingdom politics. Xunzi proposed a series of methods to mix. First of all, it is to be a proper name. Xunzi is very appreciative of the hierarchical society, and all levels are safe and self-sufficient. So he wrote a special “Right Name” to discuss. In the eyes of the blind, the ceremony is not profitable. He said: “Lilong thinks extremely, and the world can not lose profit and loss.” The connotation of the ceremony is that the nobles are different, young and old. Therefore, the nephew stressed the need to be a proper name. This is the only program in politics. He said: “The name is slow, the slogan is singular, the name is chaotic, and the shape of right and wrong is unknown. Although the law-abiding, the ruling Confucianism is also chaotic. If there is a king, it will follow the old name, there will be In the new name.” Xunzi believes that the correct name is the most crucial step in the imple- mentation of the king’s politics, and to be “righteous”, the most important thing is to name”, and to be “name-keeping”, you need to do “The life of a person cannot be indiscriminate, the group does not divide, the competition is chaotic, the chaos is indiscriminate, and the chaos is poor. Therefore, there is no distinction, and the human beings are also greatly harmed; there are points, the world is also profitable; and the people are, therefore, the branch of the branch is also necessary. Therefore, the beauty is the essence of the beauty of the world; the person of peace is the foundation of the world; the person of the noble is the foundation of the world.” 64 Research on the Influence of Xunzi ’s “Wang Ba Miscellaneous” Thought on Han Dynasty’s Politics The people of Shangli will not make points, this is a manifestation of gregarious- ness and a method different from birds and beasts.
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